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Epistemology of Jainas altogether. The absence of corresponding darśana leads us to the idea that Manaḥparyāya is an indirect cognition. There is no other reason which can be ascribed to this factor. We think that Manaḥparyāya is not a perceptual but conceptual. Its real function is the reading of thoughts and not the perception of mind-substance. It is immaterial whether it passes through the latter stage but that is not its real purpose.
This indirectness, on the part of Manaḥparyāya does not interfere with in its position as pratyaksa; because, the basis of the conception of pratyaksa and paroksa, as we have already stated, is not objective directness but the subjective independence from the senses and other external help.
One more point that requires clarity in this connection is, how the physical mind is perceived. It is beyond the reach of sepses, and therefore, Mati and Śruta are out of the question, Avadhi can know it; but, it does not necessarily, precede Mapahparyāya. The person having Manaḥparyāya may or may not possess it. So, Manahparyāya is the only cognition that is left. If its function is confined to the conceived objects there is no cognition to perceive the mind-substance. The alternative that it can be left upperceived also is unthinkable, because, without the perception of the physical mind the conceived ideas cannot be cognized. Akalanka explains away this difficulty by accepting the mind-substance also as the object of Manaḥparyāya in its first stage, the subsequent stage being the cognition of conceived objects. One is direct, while the other is indirect. but both constitute one cognition.
The modern Naiyāyika may object that directness and indirectoess cannot go together. But, this contention appeals no more to reason when the particular cases of a cognition are examined. In the visual perception direct cognition finishes with the apprehension of a particular shape and particular colour. It cannot formulate the ideas of jar, cloth etc. which is the result of subsequent deliberation, and therefore, indirect. But, we are accustomed to mix up both the elements and the
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